The first words of this chapter oblige us to look back to the close of that which precedes it, where we find the Gadarenes so resenting the loss of their swine, that they were disgusted with Christ's company, and besought him to depart out of their coasts. Now here it follows, He entered into a ship, and passed over. They bid him begone, and he took them at their word, and we never read that he came into their coasts again. Now here observe, 1. His justice - that he left them. Note, Christ will not tarry long where he is not welcome. In righteous judgment, he forsakes those places and persons that are weary of him, but abides with those that covet and court his stay. If the unbeliever will depart from Christ, let him depart; it is at his peril, Co1 7:15. 2. His patience - that he did not leave some destroying judgment behind him, to punish them, as they deserved, for their contempt and contumacy. How easily, how justly, might he have sent them after their swine, who were already so much under the devil's power. The provocation, indeed, was very great: but he put it up, and passed it by; and, without any angry resentments or upbraidings, he entered into a ship, and passed over. This was the day of his patience; he came not to destroy men's lives, but to save them; not to kill, but to cure. Spiritual judgments agree more with the constitution of gospel times; yet some observe, that in those bloody wars which the Romans made upon the Jews, which began not many years after this, they first besieged the town of Gadara, where these Gadarenes dwelt. Note, Those that drive Christ from them, draw all miseries upon them. Woe unto us, if God depart from us. He came into his own city, Capernaum, the principal place of his residence at present (Mar 2:1), and therefore called his own city. He had himself testified, that a prophet it least honoured in his own country and city, yet thither he came; for he sought not his own honour; but, being in a state of humiliation, he was content to be despised of the people. At Capernaum all the circumstances recorded in this chapter happened, and are, therefore, put together here, though, in the harmony of the evangelists, other events intervened. When the Gadarenes desired Christ to depart, they of Capernaum received him. If Christ be affronted by some, there are others in whom he will be glorious; if one will not, another will. Now the first occurrence, after Christ's return to Capernaum, as recorded in these verses, was the cure of the man sick of the palsy. In which we may observe, I. The faith of his friends in bringing him to Christ. His distemper was such, that he could not come to Christ himself, but as he was carried. Note, Even the halt and the lame may be brought to Christ, and they shall not be rejected by him. If we do as well as we can, he will accept of us. Christ had an eye to their faith. Little children cannot go to Christ themselves, but he will have an eye to the faith of those that bring them, and it shall not be in vain. Jesus saw their faith, the faith of the paralytic himself, as well as of them that brought him; Jesus saw the habit of faith, though his distemper, perhaps, impaired his intellect, and obstructed the actings of it. Now their faith was, 1. A strong faith; they firmly believed that Jesus Christ both could and would heal him; else they would not have brought the sick man to him so publicly, and through so much difficulty. 2. A humble faith; though the sick man was unable to stir a step, they would not ask Christ to make him a visit, but brought him to attend on Christ. It is fitter than we should wait on Christ, than he on us. 3. An active faith: in the belief of Christ's power and goodness, they brought the sick man to him, lying on a bed, which could not be done without a deal of pains. Note, A strong faith regards no obstacles in pressing after Christ. II. The favour of Christ, in what he said to him; Son, be of good cheer, thy sins be forgiven thee. This was a sovereign cordial to a sick man, and was enough to make all his bed in his sickness; and to make it easy to him. We read not of any thing said to Christ; probably the poor sick man could not speak for himself, and they that brought him chose rather to speak by actions than words; they set him before Christ; that was enough. Note, It is not in vain to present ourselves and our friends to Christ, as the objects of his pity. Misery cries as well as sin, and mercy is no less quick of hearing than justice. Here is, in what Christ said, 1. A kind compellation; Son. Note, Exhortations and consolations to the afflicted speak to them as to sons, for afflictions are fatherly discipline, Heb 12:5. 2. A gracious encouragement; "Be of good cheer. Have a good heart on it; cheer up thy spirits." Probably the poor man, when let down among them all in his bed, was put out of countenance, was afraid of a rebuke for being brought in so rudely: but Christ does not stand upon ceremony; he bids him be of good cheer; all would be well, he should not be laid before Christ in vain. Christ bids him be of good cheer; and then cures him. He would have those to whom he deals his gifts, to be cheerful in seeking him, and in trusting in him; to be of good courage. 3. A good reason for that encouragement; Thy sins are forgiven thee. Now this may be considered, (1.) as an introduction to the cure of his bodily distemper; "Thy sins are pardoned, and therefore thou shalt be healed." Note, As sin is the cause of sickness, so the remission of sin is the comfort of recovery from sickness; not but that sin may be pardoned, and yet the sickness not removed; not but that the sickness may be removed, and yet the sin not pardoned: but if we have the comfort of our reconciliation to God, with the comfort of our recovery from sickness, this makes it a mercy indeed to us, as to Hezekiah, Isa 38:17. Or, (2.) As a reason of the command to be of good cheer, whether he were cured of his disease or not; "Though I should not heal thee, wilt thou not say thou hast not sought in vain, if I assure thee that thy sins are pardoned; and wilt thou not look upon that as a sufficient ground of comfort, though thou shouldst continue sick of the palsy?" Note, They who, through grace, have some evidence of the forgiveness of their sins, have reasons to be of good cheer, whatever outward troubles or afflictions they are under; see Isa 33:24. III. The cavil of the scribes at that which Christ said (Mat 9:3); They said within themselves, in their hearts, among themselves, in their secret whisperings, This man blasphemeth. See how the greatest instance of heaven's power and grace is branded with the blackest note of hell's enmity; Christ's pardoning sin is termed blasphemy; nor had it been less, if he had not had commission from God for it. They, therefore, are guilty of blasphemy, that have no such commission, and yet pretend to pardon sin. IV. The conviction which Christ gave them of the unreasonableness of this cavil, before he proceeded. 1. He charged them with it. Though they did but say it within themselves, he knew their thoughts. Note, Our Lord Jesus has the perfect knowledge of all that we say within ourselves. Thoughts are secret and sudden, yet naked and open before Christ, the eternal Word (Heb 4:12, Heb 4:13), and he understands them afar off, Psa 139:2. He could say to them (which no mere man could), Wherefore think ye evil in your hearts? Note, There is a great deal of evil in sinful thoughts, which is very offensive to the Lord Jesus. He being the Sovereign of the heart, sinful thoughts invade his right, and disturb his possession; therefore he takes notice of them, and is much displeased with them. In them lies the root of bitterness, Gen 6:5. The sins that begin and end in the heart, and go no further, are as dangerous as any other. 2. He argued them out of it, Mat 9:5, Mat 9:6. Where observe, (1.) How he asserts his authority in the kingdom of grace. He undertakes to make out, that the Son of man, the Mediator, has power on earth to forgive sins; for therefore the Father has committed all judgment to the Son, and has given him this authority, because he is the Son of man, Joh 5:22, Joh 5:27. If he has power to give eternal life, as he certainly has (Joh 17:2), he must have power to forgive sin; for guilt is a bar that must be removed, or we can never get to heaven. What an encouragement is this to poor sinners to repent, that the power of pardoning sin is put into the hands of the Son of man, who is bone of our bone! And if he had this power on earth, much more now that he is exalted to the Father's right hand, to give repentance and remission of sins, and so to be both a Prince and a Saviour, Act 5:31. (2.) How he proves it, by his power in the kingdom of nature; his power to cure diseases. Is it not as easy to say, Thy sins are forgiven thee, as to say, Arise and walk? He that can cure the disease, whether declaratively as a Prophet, or authoritatively as God, can, in like manner, forgive the sin. Now, [1.] This is a general argument to prove that Christ had a divine mission. His miracles, especially his miraculous cures, confirm what he said of himself, that he was the Son of God; the power that appeared in his cures proved him sent of God; and the pity that appeared in them proved him sent of God to heal and save. The God of truth would not set his seal to a lie. [2.] It had a particular cogency in this case. The palsy was but a symptom of the disease of sin; now he made it to appear, that he could effectually cure the original disease, by the immediate removal of that symptom; so close a connection was there between the sin and the sickness. He that had power to remove the punishment, no doubt, had power to remit the sin. The scribes stood much upon a legal righteousness, and placed their confidence in that, and made no great matter of the forgiveness of sin, the doctrine upon which Christ hereby designed to put honour, and to show that his great errand to the world was to save his people from their sins. V. The immediate cure of the sick man. Christ turned from disputing with them, and spake healing to him. The most necessary arguings must not divert us from doing the good that our hand finds to do. He saith to the sick of the palsy, Arise, take up thy bed, and go to thine house; and a healing, quickening, strengthening power accompanied this word (Mat 9:7): he arose and departed to his house. Now, 1. Christ bid him take up his bed, to show that he was perfectly cured, and that not only he had no more occasion to be carried upon his bed, but that he had strength to carry it. 2. He sent him to his house, to be a blessing to his family, where he had been so long a burden; and did not take him along with him for a show, which those would do in such a case who seek the honour that comes from men. VI. The impression which this made upon the multitude (Mat 9:8); they marvelled, and glorified God. Note, All our wonder should help to enlarge our hearts in glorifying God, who alone does marvellous things. They glorified God for what he had done for this poor man. Note, Others' mercies should be our praises, and we should give him thanks for them, for we are members one of another. Though few of this multitude were so convinced, as to be brought to believe in Christ, and to follow him, yet they admired him, not as God, or the Son of God, but as a man to whom God had given such power. Note, God must be glorified in all the power that is given to men to do good. For all power is originally his; it is in him, as the Fountain, in men, as the cisterns.

In these verses we have an account of the grace and favour of Christ to poor publicans, particularly to Matthew. What he did to the bodies of people was to make way for a kind design upon their souls. Now observe here, I. The call of Matthew, the penman of this gospel. Mark and Luke call him Levi; it was ordinary for the same person to have two names: perhaps Matthew was the name he was most known by as a publican, and, therefore, in his humility, he called himself by that name, rather than by the more honourable name of Levi. Some think Christ gave him the name of Matthew when he called him to be an apostle; as Simon, he surnamed Peter. Matthew signifies, the gift of God, Ministers are God's gifts to the church; their ministry, and their ability for it, are God's gifts to them. Now observe, 1. The posture that Christ's call found Matthew in. He was sitting at the receipt of custom, for he was a publican, Luk 5:27. He was a custom-house officer at the port of Capernaum, or an exciseman, or collector of the land-tax. Now, (1.) He was in his calling, as the rest of them whom Christ called, Mat 4:18. Note, As Satan chooses to come, with his temptations, to those that are idle, so Christ chooses to come, with his calls, to those that are employed. But, (2.) It was a calling of ill fame among serious people; because it was attended with so much corruption and temptation, and there were so few in that business that were honest men. Matthew himself owns what he was before his conversion, as does St. Paul (Ti1 1:13), that the grace of Christ in calling him might be the more magnified, and to show, that God has his remnant among all sorts of people. None can justify themselves in their unbelief, by their calling in the world; for there is no sinful calling, but some have been saved out of it, and no lawful calling, but some have been saved in it. 2. The preventing power of this call. We find not that Matthew looked after Christ, or had any inclination to follow him, though some of his kindred were already disciples of Christ, but Christ prevented him with the blessings of his goodness. He is found of those that seek him not. Christ spoke first; we have not chosen him, but he hath chosen us. He said, Follow me; and the same divine, almighty power accompanied this word to convert Matthew, which attended that word (Mat 9:6), Arise and walk, to cure the man sick of the palsy. Note, A saving change is wrought in the soul by Christ as the Author, and his word as the means. His gospel is the power of God unto salvation, Rom 1:16. The call was effectual, for he came at the call; he arose, and followed him immediately; neither denied, nor deferred his obedience. The power of divine grace soon answers and overcomes all objections. Neither his commission for his place, nor his gains by it, could detain him, when Christ called him. He conferred not with flesh and blood, Gal 1:15, Gal 1:16. He quitted his post, and his hopes of preferment in that way; and, though we find the disciples that were fishers occasionally fishing again afterwards, we never find Matthew at the receipt of custom again. II. Christ's converse with publicans and sinners upon this occasion; Christ called Matthew, to introduce himself into an acquaintance with the people of that profession. Jesus sat at meat in the house, Mat 9:10. The other evangelists tell us, that Matthew made a great feast, which the poor fishermen, when they were called, were not able to do. But when he comes to speak of this himself, he neither tells us that it was his own house, nor that it was a feast, but only that he sat at meat in the house; preserving the remembrance of Christ's favours to the publicans, rather than of the respect he had paid to Christ. Note, It well becomes us to speak sparingly of our own good deeds. Now observe, 1. When Matthew invited Christ, he invited his disciples to come along with him. Note, They that welcome Christ, must welcome all that are his, for his sake, and let them have a room in their hearts. 2. He invited many publicans and sinners to meet him. This was the chief thing Matthew aimed at in this treat, that he might have an opportunity of bringing his old associates acquainted with Christ. He knew by experience what the grace of Christ could do, and would not despair concerning them. Note, They who are effectually brought to Christ themselves, cannot but be desirous that others also may be brought to him, and ambitious of contributing something towards it. True grace will not contentedly eat its morsels alone, but will invite others. When by the conversion of Matthew the fraternity was broken, presently his house was filled with publicans, and surely some of them will follow him, as he followed Christ. Thus did Andrew and Philip, Joh 1:41, Joh 1:45; Joh 4:29. See Jdg 14:9. III. The displeasure of the Pharisees at this, Mat 9:11. They cavilled at it; why eateth your Master with publicans and sinners? Here observe, 1. That Christ was quarrelled with. It was not the least of his sufferings, that he endured the contradiction of sinners against himself. None was more quarrelled with by men, than he that came to take up the great quarrel between God and man. Thus he denied himself the honour due to an incarnate Deity, which was to be justified in what he spake, and to have all he said readily subscribed to: for though he never spoke or did anything amiss, every thing he said and did was found fault with. Thus he taught us to expect and prepare for reproach, and to bear it patiently. 2. They that quarrelled with him were the Pharisees; a proud generation of men, conceited of themselves, and censorious of others; of the same temper with those in the prophet's time, who said, Stand by thyself, come not near me; I am holier than thou: they were very strict in avoiding sinners, but not in avoiding sin; none greater zealots than they for the form of godliness, nor greater enemies to the power of it. They were for keeping up the traditions of the elders to a nicety, and so propagating the same spirit that they were themselves governed by. 3. They brought their cavil, not to Christ himself; they had not the courage to face him with it, but to his disciples. The disciples were in the same company, but the quarrel is with the Master: for they would not have done it, if he had not; and they thought it worse in him who was a prophet, than in them; his dignity, they thought, should set him at a greater distance from such company than others. Being offended at the Master, they quarrel with the disciples. Note, It concerns Christians to be able to vindicate and justify Christ, and his doctrines and laws, and to be ready always to give an answer to those that ask them a reason of the hope that is in them, Pe1 3:15. While he is an Advocate for us in heaven, let us be advocates for him on earth, and make his reproach our own. 4. The complaint was his eating with publicans and sinners: to be intimate with wicked people is against the law of God (Psa 119:115; Psa 1:1); and perhaps by accusing Christ of this to his disciples, they hoped to tempt them from him, to put them out of conceit with him, and so to bring them over to themselves to be their disciples, who kept better company; for they compassed sea and land to make proselytes. To be intimate with publicans was against the tradition of the elders, and, therefore, they looked upon it as a heinous thing. They were angry with Christ for this, (1.) Because they wished ill to him, and sought occasion to misrepresent him. Note, It is an easy and very common thing to put the worst constructions upon the best words and actions. (2.) Because they wished no good to publicans and sinners, but envied Christ's favour to them, and were grieved to see them brought to repentance. Note, It may justly be suspected, that they have not the grace of God themselves, who grudge others a share in that grace, who are not pleased with it. IV. The defence that Christ made for himself and his disciples, in justification of their converse with publicans and sinners. The disciples, it should seem, being yet weak, had to seek for an answer to the Pharisees' cavil, and, therefore, bring it to Christ, and he heard it (Mat 9:12), or perhaps overheard them whispering it to his disciples. Let him alone to vindicate himself and to plead his own cause, to answer for himself and for us too. Two things he urges in his defence, 1. The necessity and exigence of the case of the publicans, which called aloud for his help, and therefore justified him in conversing with them for their good. It was the extreme necessity of poor, lost sinners, that brought Christ from the pure regions above, to these impure ones; and the same was it, that brought him into this company which was thought impure. Now, (1.) He proves the necessity of the case of the publicans: they that be whole need not a physician, but they that are sick. The publicans are sick, and they need one to help and heal them, which the Pharisees think they do not. Note, [1.] Sin is the sickness of the soul; sinners are spiritually sick. Original corruptions are the diseases of the soul, actual transgressions are its wounds, or the eruptions of the disease. It is deforming, weakening, disquieting, wasting, killing, but, blessed be God, not incurable. [2.] Jesus Christ is the great Physician of souls. His curing of bodily diseases signified this, that he arose with healing under his wings. He is a skilful, faithful, compassionate Physician, and it is his office and business to heal the sick. Wise and good men should be as physicians to all about them; Christ was so. Hunc affectum versus omnes habet sapiens, quem versus aegros suos medicus - A wise man cherishes towards all around him the feelings of a physician for his patient. Seneca De Const. [3.] Sin-sick souls have need of this Physician, for their disease is dangerous; nature will not help itself; no man can help us; such need have we of Christ, that we are undone, eternally undone, without him. Sensible sinners see their need, and apply themselves to him accordingly. [4.] There are multitudes who fancy themselves to be sound and whole, who think they have no need of Christ, but that they can shift for themselves well enough without him, as Laodicea, Rev 3:17. Thus the Pharisees desired not the knowledge of Christ's word and ways, not because they had no need of him, but because they thought they had none. See Joh 9:40, Joh 9:41. (2.) He proves, that their necessity did sufficiently justify his conduct, in conversing familiarly with them, and that he ought not to be blamed for it; for that necessity made it an act of charity, which ought always to be preferred before the formalities of a religious profession, in which beneficence and munificence are far better than magnificence, as much as substance is better than shows or shadows. Those duties, which are of moral and natural obligation, are to take place even of those divine laws which are positive and ritual, much more of those impositions of men, and traditions of the elders, which make God's law stricter than he has made it. This he proves (Mat 9:13) by a passage quoted out of Hos 6:6, I will have mercy and not sacrifice. That morose separation from the society of publicans, which the Pharisees enjoined, was less than sacrifice; but Christ's conversing with them was more than an act of common mercy, and therefore to be preferred before it. If to do well ourselves is better than sacrifice, as Samuel shows (Sa1 15:22, Sa1 15:23), much more to do good to others. Christ's conversing with sinners is here called mercy: to promote the conversion of souls is the greatest act of mercy imaginable; it is saving a soul from death, Jam 5:20. Observe how Christ quotes this, Go ye and learn what that meaneth. Note, It is not enough to be acquainted with the letter of scripture, but we must learn to understand the meaning of it. And they have best learned the meaning of the scriptures, that have learned how to apply them as a reproof to their own faults, and a rule for their own practice. This scripture which Christ quoted, served not only to vindicate him, but, [1.] To show wherein true religion consists; not in external observances: not in meats and drinks and shows of sanctity, not in little particular opinions and doubtful disputations, but in doing all the good we can to the bodies and souls of others; in righteousness and peace; in visiting the fatherless and widows. [2.] To condemn the Pharisaical hypocrisy of those who place religion in rituals, more than in morals, Mat 23:23. They espouse those forms of godliness which may be made consistent with, and perhaps subservient to, their pride, covetousness, ambition, and malice, while they hate that power of it which is mortifying to those lusts. 2. He urges the nature and end of his own commission. He must keep to his orders, and prosecute that for which he was appointed to be the great Teacher; now, says he, "I am not come to call the righteous, but sinners to repentance, and therefore must converse with publicans." Observe, (1.) What his errand was; it was to call to repentance. This was his first text (Mat 4:17), and it was the tendency of all his sermons. Note, The gospel call is a call to repentance; a call to us to change our mind and to change our way. (2.) With whom his errand lay; not with the righteous, but with sinners. That is, [1.] If the children of men had not been sinners, there had been no occasion for Christ's coming among them. He is the Saviour, not of man as man, but of man as fallen. Had the first Adam continued in his original righteousness, we had not needed a second Adam. [2.] Therefore his greatest business lies with the greatest sinners; the more dangerous the sick man's case is, the more occasion there is for the physician's help. Christ came into the world to save sinners, but especially the chief (Ti1 1:15); to call not those so much, who, though sinners, are comparatively righteous, but the worst of sinners. [3.] The more sensible any sinners are of their sinfulness, the more welcome will Christ and his gospel be to them; and every one chooses to go where his company is desired, not to those who would rather have his room. Christ came not with an expectation of succeeding among the righteous, those who conceit themselves so, and therefore will sooner be sick of their Saviour, than sick of their sins, but among the convinced humble sinners; to them Christ will come, for to them he will be welcome.

The objections which were made against Christ and his disciples gave occasion to some of the most profitable of his discourses; thus are the interests of truth often served, even by the opposition it meets with from gainsayers, and thus the wisdom of Christ brings good out of evil. This is the third instance of it in this chapter; his discourse of his power to forgive sin, and his readiness to receive sinners, was occasioned by the cavils of the scribes and Pharisees; so here, from a reflection upon the conduct of his family, arose a discourse concerning his tenderness for it. Observe, I. The objection which the disciples of John made against Christ's disciples, for not fasting so often as they did; which they are charged with, as another instance of the looseness of their profession, besides that of eating with publicans and sinners; and it is therefore suggested to them, that they should change that profession for another more strict. It appears by the other evangelists (Mar 2:18 and Luk 5:33) that the disciples of the Pharisees joined with them, and we have reason to suspect that they instigated them, making use of John's disciples as their spokesmen, because they, being more in favour with Christ and his disciples, could do it more plausibly. Note, It is no new thing for bad men to set good men together by the ears; if the people of God differ in their sentiments, designing men will take that occasion to sow discord, and to incense them one against another, and alienate them one from another, and so make an easy prey of them. If the disciples of John and of Jesus clash, we have reason to suspect the Pharisees have been at work underhand, blowing the coals. Now the complaint is, Why do we and the Pharisees fast often, but thy disciples fast not? It is pity the duties of religion, which ought to be the confirmations of holy love, should be made the occasions of strife and contention; but they often are so, as here; where we may observe, 1. How they boasted of their own fasting. We and the Pharisees fast often. Fasting has in all ages of the church been consecrated, upon special occasions, to the service of religion; the Pharisees were much in it; many of them kept two fast-days in a week, and yet the generality of them were hypocrites and bad men. Note, False and formal professors often excel others in outward acts of devotion, and even of mortification. The disciples of John fasted often, partly in compliance with their master's practice, for he came neither eating nor drinking (Mat 11:18); and people are apt to imitate their leaders, though not always from the same inward principle; partly in compliance with their master's doctrine of repentance. Note, The severer part of religion is often most minded by those that are yet under the discipline of the Spirit, as a Spirit of bondage, whereas, though these are good in their place, we must pass through them to that life of delight in God and dependence on him, to which these should lead. Now they come to Christ to tell him that they fasted often, at least they thought it often. Note, Most men will proclaim every one his own goodness, Pro 20:6. There is a proneness in professors to brag of their own performance in religion, especially if there by any thing extraordinary in them; nay, and not only to boast of them before men, but to plead them before God, and confide in them as a righteousness. 2. How they blamed Christ's disciples for not fasting so often as they did. Thy disciples fast not. They could not but know, that Christ had instructed his disciples to keep their fasts private, and to manage themselves so as that they might not appear unto men to fast; and, therefore, it was very uncharitable in them to conclude they did not fast, because they did not proclaim their fasts. Note, We must not judge of people's religion by that which falls under the eye and observation of the world. But suppose it was so, that Christ's disciples did not fast so often or so long as they did, why truly, they would therefore have it thought, that they had more religion in them than Christ's disciples had. Note, It is common for vain professors to make themselves a standard in religion, by which to try and measure persons and things, as if all who differed from them were so far in the wrong; as if all that did less than they, did too little, and all that did more than they, did too much, which is a plain evidence of their want of humility and charity. 3. How they brought this complaint to Christ. Note, If Christ's disciples, either by omission or commission, give offence, Christ himself will be sure to hear of it, and be reflected upon for it. O, Jesus, are these thy Christians? Therefore, as we tender the honour of Christ, we are concerned to conduct ourselves well. Observe, The quarrel with Christ was brought to the disciples (Mat 9:11), the quarrel with the disciples was brought to Christ (Mat 9:14), this is the way of sowing discord and killing love, to set people against ministers, ministers against people, and one friend against another. II. The apology which Christ made for his disciples in this matter. Christ might have upbraided John's disciples with the former part of their question, Why do ye fast often? "Nay, you know best why you do it; but the truth is, many abound in external instances of devotion, that scarcely do themselves know why and wherefore." But he only vindicates the practice of his disciples; whey they had nothing to say for themselves, he had something ready to say for them. Note, As it is wisdom's honour to be justified of all her children, so it is her children's happiness to be all justified of wisdom. What we do according to the precept and pattern of Christ, he will be sure to bear us out in, and we may with confidence leave it to him to clear up our integrity. But thou shalt answer, Lord, for me. - Herbert Two things Christ pleads in defence of their not fasting. 1. That it was not a season proper for that duty (Mat 9:15): Can the children of the bride-chamber mourn, as long as the bridegroom is with them? Observe, Christ's answer is so framed, as that it might sufficiently justify the practice of his own disciples, and yet not condemn the institution of John, or the practice of his disciples. When the Pharisees fomented this dispute, they hoped Christ would cast blame, either on his own disciples, or on John's, but he did neither. Note, When at any time we are unjustly censured, our care must be only to clear ourselves, not to recriminate, or throw dirt upon others; and such a variety may there be of circumstances, as may justify us in our practice, without condemning those that practise otherwise. Now his argument is taken from the common usage of joy and rejoicing during the continuance of marriage solemnities; when all instances of melancholy and sorrow are looked upon as improper and absurd, as it was at Samson's wedding, Jdg 14:17. Now, (1.) The disciples of Christ were the children of the bride-chamber, invited to the wedding-feast, and welcome there; the disciples of the Pharisees were not so, but children of the bond-woman (Gal 4:25, Gal 4:31), continuing under a dispensation of darkness and terror. Note, The faithful followers of Christ, who have the Spirit of adoption, have a continual feast, while they who have the spirit of bondage and fear, cannot rejoice for joy, as other people, Hos 9:1. (2.) The disciples of Christ had the bridegroom with them, which the disciples of John had not; their master was now cast into prison, and lay there in continual danger of his life, and therefore it was seasonable for them to fast often. Such a day would come upon the disciples of Christ, when the bridegroom should be taken from them, when they should be deprived of his bodily presence, and then should they fast. The thoughts of parting grieved them when he was going, Joh 16:6. Tribulation and affliction befell them when he was gone, and gave them occasion of mourning and praying, that is, of religious fasting. Note, [1.] Jesus Christ is the Bridegroom of his Church, and his disciples are the children of the bride-chamber. Christ speaks of himself to John's disciples under this similitude, because that John had used it, when he called himself a friend of the bridegroom, Joh 3:29. And if they would by this hint call to mind what their master then said, they would answer themselves. [2.] The condition of those who are the children of the bride-chamber is liable to many changes and alterations in this world; they sing of mercy and judgment. [3.] It is merry or melancholy with the children of the bride-chamber, according as they have more or less of the bridegroom's presence. When he is with them, the candle of God shines upon their head, and all is well; but when he is withdrawn, though but for a small moment, they are troubled, and walk heavily; the presence and nearness of the sun makes day and summer, his absence and distance, night and winter. Christ is all in all to the church's joy. [4.] Every duty is to be done in its proper season. See Ecc 7:14; Jam 5:13. There is a time to mourn and a time to laugh, to each of which we should accommodate ourselves, and bring forth fruit in due season. In fasts, regard is to be had to the methods of God's grace towards us; when he mourns to us, we must lament; and also to the dispensations of his providence concerning us; there are times when the Lord God calls to weeping and mourning; regard is likewise to be had to any special work before us, Mat 17:21; Act 13:2. 2. That they had not strength sufficient for that duty. This is set forth in two similitudes, one of putting new cloth into an old garment, which does but pull the old to pieces (Mat 9:16); the other of putting new wine into old bottles, which does but burst the bottles, Mat 9:17. Christ's disciples were not able to bear these severe exercises so well as those of John and of the Pharisees, which the learned Dr. Whitby gives this reason for: There were among the Jews not only sects of the Pharisees and Essenes, who led an austere life, but also schools of the prophets, who frequently lived in mountains and deserts, and were many of them Nazarites; they had also private academies to train men up in a strict discipline; and possibly from these many of John's disciples might come, and many of the Pharisees; whereas Christ's disciples, being taken immediately from their callings, had not been used to such religious austerities, and were unfit for them, and would by them be rather unfitted for their other work. Note, (1.) Some duties of religion are harder and more difficult than others, like new cloth and new wine, which require most intenseness of mind, and are most displeasing to flesh and blood; such are religious fasting and the duties that attend it. (2.) The best of Christ's disciples pass through a state of infancy; all the trees in Christ's garden are not of a growth, nor all his scholars in the same form; there are babes in Christ and grown men. (3.) In the enjoining of religious exercises, the weakness and infirmity of young Christians ought to be considered: as the food provided for them must be such as is proper for their age (Co1 3:2; Heb 5:12), so must the work be that is cut out for them. Christ would not speak to his disciples that which they could not then bear, Joh 16:12. Young beginners in religion must not be put upon the hardest duties at first, lest they be discouraged. Such as was God's care of his Israel, when he brought them out of Egypt, not to lead them by the way of the Philistines (Exo 13:17, Exo 13:18), and such as was Jacob's care of his children and cattle, not to overdrive them (Gen 33:13), such is Christ's care of the little ones of his family, and the lambs of his flock: he gently leads them. For want of this care, many times, the bottles break, and the wine is spilled; the profession of many miscarries and comes to nothing, through indiscretion at first. Note, There may be over-doing even in well-doing, a being righteous over-much; and such an over-doing as may prove an undoing through the subtlety of Satan.